Agam 39 Chhed 06 Mahanishith Sutra

Author(s): Punyavijay, Rupendrakumar Pagariya, Dalsukh Malvania, H C Bhayani
Publisher: Prakrit Granth Parishad

Page 30

MAHÄNISĪHA STUDIES AND EDITION IN GERMANY
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verse, the cūlā; both together are then called pancamangala-mahāsuyakkhandha. A faithful perso.. who has prepared himself by fasting, appears on an astronomically auspicious day in the sacred place of worship and pays his respects to the idol (padimabimba) of tl.-. Holy by kneeling and repeats the first namaskāra formula, on the subsequent days the second upto fifth formula. He then concentrates on the attached verse from the sixth to the eighth day. The daily study is accompanied by ayambila fasting. One practises the correct pronunciation, in order, out of order or in reverse order.
8-10. The inner meaning (sutt'attha) of the panca-mangala explained in brief (samās'attho), mainly by the derivation of the words arihanta ... siddha.
11-13. The detailed exposition (vitthar'attham) follows now; however, it discontinues while describing the majesty of the arhat and changes over to āryā metre to be precise in expression (aha vă, Goyamā! kim ettha pabhūya-vāgaraneņam, sār'attham bhanrae), vss. 16-22. He who worships the Arhat with veneration will, as consequence, attai:. mokşa.
14-15. With the remark aha vā citthau tāva sesa-vägaranam the prose passage the.. continues the discussion of the 11th section, and vss.23-33 resuming the thread of vss. 16-22 depict the Tirthankaras as the most praisewor.hy in the world.
16-21. vss.34-5 followed by exegetical prose with sandwiched vss.36-38. The worship (accaņa, thava) has two forms: the ascetic life of a monk, and the pious life of the laity. The asceticisin of monks is indeed higher than the life of laity. Donations (dana) are prohibited for monks, hence the laity should perform them. The slokas 39-45 contain a question by Goyama about the deep respect paid to Jina by gods and prominent lay-persons and its answer. Āryā vss. 46-68. Under whatever reason one might decorate the idols of Jinas and celebrate them in festivities, asceticism and self-control are far more important, as they lead to mokşa; a lay-person can at the most reach the Accuya heaven. The life as a monk offers the singular opportunity to attain the highest goal; one should not miss it.
22-24. vss.69-106. Episodes from Mahāvīra's life, when he was venerated by Gods. At the end their source is mentioned. Vss. 107-110 justify prolixity by referring to the good impression they create on the laity.
25. The conclusion consists of important remarks from the view-point of textual history (see 19.4).
26-30. Resumes the theme of Sec.11. After the panca-mangala, the iriyā-vahiyā is the object of study. Most probably the formula iriyāvahiyäe padikkamuņam is implied, as it is a part of the Pratikramaņa-sūtra and refers to the confession of all faults (aticāras) which are possible while performing the daily duties. It is studied like the Pancamangala. Thereafter follow the Sakka-tthava, the Arahanta-, Cauvisa- and Nāņa-tthaya with various rules about fasting. All this happens in the sacred place. When the monk